آن چه می‌‌مالید در روی کسان ** جمع شد در چهره‌‌ی آن ناکس آن810
That which he was rubbing (the shame he was inflicting) on the faces of those persons (the Christians) was all accumulated on the visage of that vile wretch.
آن که می‌‌درید جامه‌‌ی خلق چست ** شد دریده آن او ایشان درست
He who was busy rending the garment (honour and integrity) of the people—his own (garment) was rent, (while) they were unhurt.
کج ماندن دهان آن مرد که نام محمد را علیه السلام به تسخر خواند
How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively.
آن دهان کژ کرد و از تسخر بخواند ** مر محمد را دهانش کژ بماند
He made his mouth wry and called (the name of) Mohammed in derision: his mouth remained awry.
باز آمد کای محمد عفو کن ** ای ترا الطاف و علم من لدن
He came back, saying, “Pardon me, O Mohammed, O thou to whom belong the (Divine) favours and knowledge (derived) immediately from God.
من ترا افسوس می‌‌کردم ز جهل ** من بدم افسوس را منسوب و اهل
In my folly I was ridiculing thee, (but) I myself was related to ridicule and deserving it.”
چون خدا خواهد که پرده‌‌ی کس درد ** میلش اندر طعنه‌‌ی پاکان برد815
When God wishes to rend the veil of any one (expose him to shame), He turns his inclination towards reviling holy men.
چون خدا خواهد که پوشد عیب کس ** کم زند در عیب معیوبان نفس
And if God wishes to hide the blame of any one, he (that person) does not breathe a word of blame against the blameworthy.
چون خدا خواهد که‌‌مان یاری کند ** میل ما را جانب زاری کند
When God wishes to help us, He turns our inclination towards humble lament.
ای خنک چشمی که آن گریان اوست ** وی همایون دل که آن بریان اوست
Oh, happy the eye that is weeping for His sake! Oh, fortunate the heart that is seared for His sake!
آخر هر گریه آخر خنده‌‌ای است ** مرد آخر بین مبارک بنده‌‌ای است
The end of every weeping is laughter at last; the man who foresees the end is a blessed servant (of God).
هر کجا آب روان سبزه بود ** هر کجا اشک روان رحمت شود820
Wherever is flowing water, there is greenery: wherever are running tears, (the Divine) mercy is shown.
باش چون دولاب نالان چشم تر ** تا ز صحن جانت بر روید خضر
Be moaning and moist-eyed like the water-wheel, that green herbs may spring up from the courtyard of your soul.
اشک خواهی رحم کن بر اشک بار ** رحم خواهی بر ضعیفان رحم آر
If you desire tears, have mercy on one who sheds tears; if you desire mercy, show mercy to the weak.
عتاب کردن آتش را آن پادشاه جهود
How the fire reproached the Jewish king.
رو به آتش کرد شه کای تند خو ** آن جهان سوز طبیعی خوت کو
The king turned his face to the fire, saying, “O fierce-tempered one, where is thy world-consuming natural disposition?
چون نمی‌‌سوزی چه شد خاصیتت ** یا ز بخت ما دگر شد نیتت
How art thou not burning? What has become of thy specific property? Or has thy intention changed because of our fortune?
می‌‌نبخشایی تو بر آتش پرست ** آن که نپرستد ترا او چون برست825
Thou hast no pity (even) on the fire-worshipper: how (then) has he been saved who does not worship thee?
هرگز ای آتش تو صابر نیستی ** چون نسوزی چیست قادر نیستی
Never, O fire, art thou patient: how burnest thou not? What is it? Hast thou not the power?
چشم بند است این عجب یا هوش بند ** چون نسوزاند چنین شعله‌‌ی بلند
Is this a spell, I wonder, that binds the eye or the mind? How does such a lofty flame not burn?
جادویی کردت کسی یا سیمیاست ** یا خلاف طبع تو از بخت ماست
Has some one bewitched thee? Or is it magic, or is thy unnatural behaviour from our fortune?”
گفت آتش من همانم ای شمن ** اندر آ تو تا ببینی تاب من
The fire said: “I am the same, O idolator: come in, that thou mayst feel my heat.
طبع من دیگر نگشت و عنصرم ** تیغ حقم هم به دستوری برم830
My nature and element have not changed: I am the sword of God and by (His) leave I cut.
بر در خرگه سگان ترکمان ** چاپلوسی کرده پیش میهمان
The Turcoman dogs fawn at the tent-door before the guest,
ور به خرگه بگذرد بیگانه رو ** حمله بیند از سگان شیرانه او
But if any one having the face of a stranger pass by the tent, he will see the dogs rushing at him like lions.
من ز سگ کم نیستم در بندگی ** کم ز ترکی نیست حق در زندگی
I am not less than a dog in devotion, nor is God less than a Turcoman in life (living power).”
آتش طبعت اگر غمگین کند ** سوزش از امر ملیک دین کند
If the fire of your nature make you suffer pain, it burns by command of the Lord of religion;
آتش طبعت اگر شادی دهد ** اندر او شادی ملیک دین نهد835
If the fire of your nature give you joy, (that is because) the Lord of the Judgment puts joy therein.
چون که غم بینی تو استغفار کن ** غم به امر خالق آمد کار کن
When you feel pain, ask pardon of God: pain, by command of the Creator, is efficacious.
چون بخواهد عین غم شادی شود ** عین بند پای، آزادی شود
When He pleases, pain itself becomes joy; bondage itself becomes freedom.
باد و خاک و آب و آتش بنده‌‌اند ** با من و تو مرده با حق زنده‌‌اند
Air and earth and water and fire are (His) slaves: with you and me they are dead, but with God they are alive.
پیش حق آتش همیشه در قیام ** همچو عاشق روز و شب پیچان مدام
Before God, fire is always standing (ready to do His behest), writhing continually day and night, like a lover.
سنگ بر آهن زنی بیرون جهد ** هم به امر حق قدم بیرون نهد840
If you strike stone on iron, it (the fire) leaps out: ’tis by God's command that it puts forth its foot.
آهن و سنگ ستم بر هم مزن ** کاین دو می‌‌زایند همچون مرد و زن
Do not strike together the iron and stone of injustice, for these two generate like man and woman.
سنگ و آهن خود سبب آمد و لیک ** تو به بالاتر نگر ای مرد نیک
The stone and the iron are indeed causes, but look higher, O good man!
کاین سبب را آن سبب آورد پیش ** بی‌‌سبب کی شد سبب هرگز ز خویش
For this (external) cause was produced by that (spiritual) cause: when did a cause ever proceed from itself without a cause?
و آن سببها کانبیا را رهبر است ** آن سببها زین سببها برتر است
And those causes which guide the prophets on their way are higher than these (external) causes.
این سبب را آن سبب عامل کند ** باز گاهی بی‌‌بر و عاطل کند845
That (spiritual) cause makes this (external) cause operative; sometimes, again, it makes it fruitless and ineffectual.
این سبب را محرم آمد عقلها ** و آن سببها راست محرم انبیا
(Ordinary) minds are familiar with this (external) cause, but the prophets are familiar with those (spiritual) causes.
این سبب چه بود به تازی گو رسن ** اندر این چه این رسن آمد به فن
What is (the meaning of) this (word) “cause” (sabab) in Arabic? Say: “cord” (rasan). This cord came into this well (the world) by (Divine) artifice.
گردش چرخه رسن را علت است ** چرخه گردان را ندیدن زلت است
The revolution of the water-wheel causes the cord (to move), (but) not to see the mover of the water-wheel is an error.
این رسنهای سببها در جهان ** هان و هان زین چرخ سر گردان مدان
Beware, beware! Do not regard these cords of causation in the world as (deriving their movement) from the giddy wheel (of heaven),
تا نمانی صفر و سر گردان چو چرخ ** تا نسوزی تو ز بی‌‌مغزی چو مرخ850
Lest you remain empty and giddy like the (celestial) wheel, lest through brainlessness you burn like markh wood.
باد آتش می‌‌خورد از امر حق ** هر دو سر مست آمدند از خمر حق
By the command of God the wind devours (extinguishes) fire: both are drunken with the wine of God.
آب حلم و آتش خشم ای پسر ** هم ز حق بینی چو بگشایی بصر
O son, when you open your eyes you will see that from God too are the water of clemency and the fire of anger.
گر نبودی واقف از حق جان باد ** فرق کی کردی میان قوم عاد
Had not the soul of the wind been informed by God, how would it have distinguished (the believers and unbelievers) amongst the people of ‘Ád?
قصه‌‌ی باد که در عهد هود علیه السلام قوم عاد را هلاک کرد
The story of the wind which destroyed the people of ‘Ád in the time of (the prophet) Húd, on whom be peace.